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﴿ وَجَعَلُواْ بَيۡنَهُۥ وَبَيۡنَ ٱلۡجِنَّةِ نَسَبٗاۚ وَلَقَدۡ عَلِمَتِ ٱلۡجِنَّةُ إِنَّهُمۡ لَمُحۡضَرُونَ ﴾
سورة الصافات
They claim that there is a kinship between Him and the jinn[37], when the jinn themselves know that such people will surely be brought [for punishment].
﴿ أُبَلِّغُكُمۡ رِسَٰلَٰتِ رَبِّي وَأَنصَحُ لَكُمۡ وَأَعۡلَمُ مِنَ ٱللَّهِ مَا لَا تَعۡلَمُونَ ﴾
سورة الأعراف
62. "I convey unto you the Messages of my Lord and give sincere advice to you. And I know from Allâh what you know not.
﴿ ۞ ضَرَبَ ٱللَّهُ مَثَلًا عَبۡدٗا مَّمۡلُوكٗا لَّا يَقۡدِرُ عَلَىٰ شَيۡءٖ وَمَن رَّزَقۡنَٰهُ مِنَّا رِزۡقًا حَسَنٗا فَهُوَ يُنفِقُ مِنۡهُ سِرّٗا وَجَهۡرًاۖ هَلۡ يَسۡتَوُۥنَۚ ٱلۡحَمۡدُ لِلَّهِۚ بَلۡ أَكۡثَرُهُمۡ لَا يَعۡلَمُونَ ﴾
سورة النحل
Allāh presents an example: a slave [who is] owned and unable to do a thing and he to whom We have provided from Us good provision, so he spends from it secretly and publicly. Can they be equal? Praise to Allāh! But most of them do not know.
﴿ وَإِذۡ زَيَّنَ لَهُمُ ٱلشَّيۡطَٰنُ أَعۡمَٰلَهُمۡ وَقَالَ لَا غَالِبَ لَكُمُ ٱلۡيَوۡمَ مِنَ ٱلنَّاسِ وَإِنِّي جَارٞ لَّكُمۡۖ فَلَمَّا تَرَآءَتِ ٱلۡفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيۡهِ وَقَالَ إِنِّي بَرِيٓءٞ مِّنكُمۡ إِنِّيٓ أَرَىٰ مَا لَا تَرَوۡنَ إِنِّيٓ أَخَافُ ٱللَّهَۚ وَٱللَّهُ شَدِيدُ ٱلۡعِقَابِ ﴾
سورة الأنفال
48. And (remember) when Shaitân (Satan) made their (evil) deeds seem fair to them and said, "No one of mankind can overcome you this Day (of the battle of Badr) and verily, I am your neighbour (for each and every help)." But when the two forces came in sight of each other, he ran away and said "Verily, I have nothing to do with you. Verily! I see what you see not. Verily! I fear Allâh for Allâh is Severe in punishment."
﴿ وَلَئِن قُتِلۡتُمۡ فِي سَبِيلِ ٱللَّهِ أَوۡ مُتُّمۡ لَمَغۡفِرَةٞ مِّنَ ٱللَّهِ وَرَحۡمَةٌ خَيۡرٞ مِّمَّا يَجۡمَعُونَ ﴾
سورة آل عمران
If you are killed in the way of Allah or die, then forgiveness and mercy from Allah are far better than what they accumulate.
﴿ ۞ يَسۡـَٔلُونَكَ عَنِ ٱلۡأَهِلَّةِۖ قُلۡ هِيَ مَوَٰقِيتُ لِلنَّاسِ وَٱلۡحَجِّۗ وَلَيۡسَ ٱلۡبِرُّ بِأَن تَأۡتُواْ ٱلۡبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ ٱلۡبِرَّ مَنِ ٱتَّقَىٰۗ وَأۡتُواْ ٱلۡبُيُوتَ مِنۡ أَبۡوَٰبِهَاۚ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُفۡلِحُونَ ﴾
سورة البقرة
They ask you about the phases of the moon. Say, “They are a means for people to determine time and pilgrimage.” It is not righteousness to enter the houses from the rear [in pilgrimage][86], but righteousness is to fear Allah. So enter the houses through their doors, and fear Allah so that you may succeed.
﴿ بَلِ ٱدَّٰرَكَ عِلۡمُهُمۡ فِي ٱلۡأٓخِرَةِۚ بَلۡ هُمۡ فِي شَكّٖ مِّنۡهَاۖ بَلۡ هُم مِّنۡهَا عَمُونَ ﴾
سورة النمل
In fact, their knowledge cannot comprehend the Hereafter; rather, they are in doubt about it; rather, they are blind to it.
﴿ قُلۡ إِنَّ رَبِّي يَقۡذِفُ بِٱلۡحَقِّ عَلَّٰمُ ٱلۡغُيُوبِ ﴾
سورة سبأ
Say, “My Lord hurls the Truth [against falsehood], and He is the All-Knower of the unseen.”
﴿ فَإِذَا نُقِرَ فِي ٱلنَّاقُورِ ﴾
سورة المدثر
8. Then, when the Trumpet is sounded (i.e. the second blowing of the horn).
﴿ هُوَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ يَعۡلَمُ مَا يَلِجُ فِي ٱلۡأَرۡضِ وَمَا يَخۡرُجُ مِنۡهَا وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ وَمَا يَعۡرُجُ فِيهَاۖ وَهُوَ مَعَكُمۡ أَيۡنَ مَا كُنتُمۡۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٞ ﴾
سورة الحديد
4. He it is Who created the heavens and the earth in six Days and then rose over (Istawâ) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, and what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And Allâh is the All-Seer of what you do.
Mu‘ādh ibn Jabal (may Allah be pleased with him) reported that the Messenger (may Allah's peace and blessings be upon him) said: “Never does the son of Adam do any deed that can save him from Allah's punishment more than remembering Allah.”
Ibn Abi Shaybah - At-Tabaraani - Narrated by Ahmad - Maalik
Allah has provided his believing servants with the means by which they can attain Paradise and be saved from Hell. One of them is the remembrance of Allah, Glorified and Exalted. The Hadīth points out the virtue of remembering Allah and says that it is one of the greatest means for a servant to be saved from fearful things, both in this worldly life and also in the Hereafter. Remembering Allah is also a reason for attaining salvation from Hell; an advantage that is counted among the greatest advantages of remembering Allah.
Abu Rib‘i Hanzhalah ibn Ar-Rabī‘ al-Usaydi, one of the scribes of the Messenger of Allah (may Allah’s peace and blessings be upon him) reported: I met Abu Bakr (may Allah be pleased with him) and he said: 'How are you?' I said: 'Hanzhalah has turned into a hypocrite.' He said: 'Glory be to Allah, what are you saying?' I said: 'When we are in the company of the Messenger of Allah (may Allah's peace and blessings be upon him), he reminds us of Paradise and Hellfire as if we are seeing them with our very eyes, and when we depart from his company, we attend to our wives, children, and business, and we forget much of that.' Abu Bakr said: 'By Allah, we do experience the same.' So I and Abu Bakr went to the Messenger of Allah (may Allah's peace and blessings be upon him) and I said: 'O Messenger of Allah, Hanzhalah has turned into a hypocrite.' Thereupon the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'And how is that?' I said: 'O Messenger of Allah, when we are in your company, you remind us of Hellfire and Paradise as if we are seeing them with our own eyes, then when we depart from you we attend to our wives, children, and business, and we forget much of that.' Thereupon the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'By Him in Whose hand is my soul, if your state of mind remains the same as it is in my presence and you are always busy in remembrance (of Allah), the angels will shake hands with you in your beds and in your paths but, Hanzhalah, time (should be devoted to prayer and meditation) and time (should be devoted to worldly affairs).' He said this thrice."
Narrated by Muslim
Hanzhalah told Abu Bakr As-Siddīq that his spiritual state when he was with the Prophet (may Allah's peace and blessings be upon him) was different from his state otherwise. When they (the Companions) were with the Prophet, they remembered Allah and the Hereafter, but when they became engaged with their children, wives, and worldly affairs, they had a different state of mind. So Hanzhalah feared that that was hypocrisy. Indeed, hypocrisy is to display a state other than what is on the inside. So when they told the Prophet (may Allah's peace and blessings be upon him) of that, he told them that if they continued to be in the state they felt while they were with him, the angels would greet them by shaking their hands in whichever state they were in. However, moderation is required; an hour for the Lord and an hour for one's family and life.
Abu Kabshah ‘Amr ibn Sa‘d (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I swear by Allah for three things which I am going to tell you about. Remember them well: The wealth of a man will not diminish by charity; Allah augments the honor of a man who endures an oppression patiently; and he who opens a gate of begging, Allah opens a gate of poverty (or he said a word similar to it)." He also said: "Remember well what I am going to tell you: The world is for four kinds of people. (1) One upon whom Allah has bestowed wealth and knowledge and so he fears his Lord in respect to them, maintains the ties of kinship, and acknowledges the rights of Allah on him; this type will have the best position. (2) One upon whom Allah has conferred knowledge but no wealth, and he is sincere in his intention and says: 'Had I possessed wealth, I would have acted like so-and-so.' He will be treated according to his intention, and his reward is the same as that of the other. (3) One whom Allah has given wealth but no knowledge and he squanders his wealth ignorantly, does not fear Allah in respect to it, does not discharge the obligations of kinship, and does not acknowledge the rights of Allah. Such a person will be in the worst position. (4) One upon whom Allah has bestowed neither wealth nor knowledge and he says: 'Had I possessed wealth, I would have acted like so-and-so (i.e. he would squander his wealth).' He will be treated according to his intention, and both will have equal sin."
Narrated by At-Termedhy
The Prophet (may Allah's peace and blessings be upon him) swore by Allah for three things and he told them something else after that. The three things are as follows: 1. The wealth of a man will not diminish by charity; that its blessings due to the charity. 2. Allah augments the honor of a man who endures an oppression patiently; that is oppression that involves some sort of humiliation; Allah the Almighty will honor him on account of such oppression and humiliate the oppressor. 3. and he who opens a gate of begging, not forced by some need or necessity, but to enrich himself, Allah opens a gate of another need or takes away the blessing he possesses. Then, he stated that there are four types of people: 1. One whom Allah gives wealth and knowledge, and he fears his Lord and spends the wealth in the proper way, acts upon his knowledge, and maintains ties of kinship. Such a person will be in the highest rank. 2. One whom Allah gives knowledge, but not wealth. With a sincere intention, he says: "Had I possessed wealth, I would have acted like so-and-so." He will be treated according to his intention, and his reward is the same as that of the other. 3. One whom Allah has given wealth but no knowledge and he squanders his wealth ignorantly, does not fear Allah in respect to it, does not discharge the obligations of kinship, and does not acknowledge the rights of Allah. Such a person will be in the worst position. 4. One upon whom Allah gives neither wealth nor knowledge and he says: "Had I possessed wealth, I would have acted like so-and-so." He will be treated according to his intention, and both will have equal sin.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Any Muslim who loses three of his children will not be touched by the Fire except in fulfillment of the oath."
Narrated by Bukhari & Muslim
Whoever loses three children, whether they were male or female, then Allah will prohibit the fire of Hell from burning him, on condition that he was patient and content with Allah’s divine will. However, Allah will subject him to what He promised in the Qur'an, which is crossing over the Sirāt, or the bridge that passes over the Hellfire, in the verse: {There is not one of you but will pass over it (Hell); this is with your Lord a Decree which must be accomplished.} [Sūrat Maryam: 71]
Abu ‘Abdullāh al-Jadali reported: I asked ‘Ā'ishah (may Allah be pleased with her) about the moral character of the Messenger of Allah (may Allah’s peace and blessings be upon him) and she said: "He was not unseemly or obscene in his speech, nor was he loud-voiced in the markets, nor did he return evil for evil, but he would forgive and pardon."
Narrated by At-Termedhy - Narrated by Ahmad
Abu ‘Abdullāh al-Jadali (may Allah have mercy upon him) asked ‘Ā'ishah (may Allah be pleased with her) about the moral traits of the Messenger of Allah (may Allah’s peace and blessings be upon him) and she told him that his morals were sublime. He neither used foul language nor feigned obscenity, and he never raised his voice at the people in the markets in a rude manner. He never shouted at them; rather, he was always lenient and compassionate. If someone treated him improperly, he would never return evil with evil, but would forgive and pardon him.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: “When your servant brings you your food, if you do not ask him to join you, then (at least) give him a bite or two, or a mouthful or two, for he was in charge of preparing it.”
Narrated by Bukhari & Muslim
This Hadīth encourages good conduct and generosity with slaves and servants who prepare one's food and serve it. The master should feed his servant from that food as he (the servant) made effort to cook and serve that food. It is unfit for a generous and magnanimous person to deprive his servant from the food he has prepared and served; rather, he should give him some of it to satisfy his longing and ward off his possible resentment if he is not given from it.
‘Amr ibn Taghlib (may Allah be pleased with him) reported: An amount of money, or some war captives, were brought to the Messenger of Allah (may Allah's peace and blessings be upon him) which he distributed, giving some men and leaving others. He was then informed that the ones he had not given anything expressed their frustration by this. Upon that, he praised Allah, extolled him, and then said: "By Allah! I do give a man and I leave another, and the one that I leave is more beloved to me than the one that I give. However, I give to those whom I see in their hearts fear and anxiety, and as for the ones whom I do not give anything, I leave them to the richness and good that Allah has put in their hearts. One of them is ‘Amr ibn Taghlib." ‘Amr ibn Taghlib said: "By Allah, I would not exchange those words that the Messenger of Allah (may Allah's peace and blessings be upon him) said (about me) for the most precious red camels."
Narrated by Bukhari
‘Amr ibn Taghlib (may Allah be pleased with him) reports to us that an amount of money or a number of war captives were brought to the Prophet (may Allah's peace and blessings be upon him) and he distributed that. He gave to some men in order to reconcile their hearts with Islam, and left others because he trusted them, due to the strong faith and certitude which Allah granted to them. He was then informed that those whom he did not give anything spoke words of reproach about him among themselves, thinking that the Messenger of Allah (may Allah's peace and blessings be upon him) had given certain people because of they were more religious. Thereupon, the Prophet (may Allah's peace and blessings be upon him) gathered them and stood up to speak. He praised Allah and glorified Him with words that befit His Majesty, and then said: "By Allah! I give some men and leave others, and the ones I do not give are dearer to me than those whom I give." He meant that giving to some people and leaving the others did not mean that he loved the former more than the latter. Rather, he actually loved those who did not receive anything more than those to whom he gave. He then explained the reason for this, saying: "However, I give to those I see in their hearts fear and anxiety," meaning that he gave them because of the dissatisfaction and annoyance they would have felt if they had not received some of the spoils of war. So he gave them in order to gain their loyalty and appease their anxiety. He added: "…and as for the ones whom I do not give anything, I leave them with the richness and good that Allah has put in their hearts," meaning that I left them and did not give them, leaving them with what Allah has given them, which is contentedness and richness of the soul. When he said "good" he meant strength of faith and certainty. he then said that ‘Amr ibn Taghlib was one of those people, meaning that he was one of those whom he did not give because of the strength of his faith and certitude. According to another narration, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, I give to a man while another is dearer to me than him, fearing that he (the former) would be thrown into the Fire upon his face" [Muslim]. ‘Amr (may Allah be pleased with him) said after hearing the Messenger of Allah (may Allah's peace and blessings be upon him) praising him: By Allah! I would not exchange the praise that I just heard from the Prophet (may Allah's peace and blessings be upon him) with anything, even if I were given, in exchange, the most expensive item of wealth that the Arabs possessed, which was red camels.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Procrastination in payment of a debt by a rich man is injustice, but when one of you is referred for payment to a wealthy man, let him be referred."
Narrated by Bukhari & Muslim
This Hadīth guides to one of the manners of kind treatment. In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) orders the debtor to pay the debt kindly and advises the creditor to request what is his kindly as well. The Prophet (may Allah's peace and blessings be upon him) clarified that if the creditor demanded his money, or his demand was understood from a sign or a hint, then delaying his right on the part of the wealthy debtor - who can afford to pay his debt - would be considered injustice because the debtor, in this case, would be holding back the creditor's right without an excuse. Such injustice would be alleviated in case the debtor transfers his creditor to another debtor who can pay him the debt easily. At that point, the creditor is advised to accept that transfer. The acceptance would be an expression of polite demand of the debt as well as an easier means to take his money; not to mention that injustice, which would have continued had the debt remained in the procrastinator's liability, would be alleviated.
Al-Ma‘rūr ibn Suwayd reported: I saw Abu Tharr (may Allah be pleased with him) wearing a nice clothes, and his slave was wearing a similarly nice clothes also. I asked him about this and he said that he had exchanged harsh words with a person during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and insulted him by making an offensive reference to his mother. That person came to the Messenger of Allah (may Allah's peace and blessings be upon him) and made mention of that (abuse) to him. Then the Messenger of Allah (may Allah's peace and blessings be upon him) said: "You are a person who has remnants of the ignorant pre-Islamic manners. Your slaves are your brothers and servants whom Allah has placed under your authority. He who has his brother under his authority should feed him from whatever he eats, dress him with whatever he wears, and not assign burdensome and difficult tasks to them that are beyond their capacity. If you do this then help them."
Narrated by Bukhari & Muslim
This Hadīth indicates an encouragement to deal with servants and slaves in a good manner especially in terms of their clothing and food. It also advises Muslims to not overburden them with difficult tasks that go beyond their capacity unless you were to help them accomplish these tasks. The Hadīth also indicates a severe threat for those who demean, humiliate and insult servants and slaves in any way because they are our brothers in Islam.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "When two people insult each other, the one who started will be the sinner until the oppressed exceeds the limits (in retorting)."
Narrated by Muslim
If two people engaged in insulting each other, then the sin for that is borne by the one who initiated the insults, because he is the one who initially transgressed, and the other is not sinful because he has the right to answer back and ward off the transgression against him. However, if the wronged transgresses against the wrongdoer, by exceeding the permissible limit in answering back, then his sin will be more than the sin of the one who started.
If someone intends to do a good deed but was prevented by a valid excuse, he shall gain the reward of his intention.
Riyadh Al-Salheen with explanation and benefits
Variation of reward for good deeds is based on sincerity and following of the Prophet’s guidance. The more a person is sincere to Allah, and the keener he is on following the Prophet (may Allah’s peace and blessings be upon him), the more perfect his worship will be, and consequently his reward will be bigger.
Riyadh Al-Salheen with explanation and benefits
People differ with regards to their acts of worship according to their intentions. The intentions of some people have reached the ultimate level of sincerity (to Allah) and keenness in following the Sunnah (of the Messenger of Allah) with regard to doing good and righteous deeds, while the intentions of others are below that.
Riyadh Al-Salheen with explanation and benefits
Anyone partaking a role with transgressors and wrongdoers will share their punishment because it is inclusive.
Riyadh Al-Salheen with explanation and benefits
If someone intends to do a good deed but was prevented by a valid excuse, he shall gain the reward of his intention.
Riyadh Al-Salheen with explanation and benefits
Actions are recompensed according to the intentions behind them, and the individual shall receive the reward of what he intended even if the outcome was contrary to his intention.
Riyadh Al-Salheen with explanation and benefits
There is not a single good deed intended sincerely to please Allah except that its doer will be raised in rank and status thereby, so that he would reap the full reward.
Riyadh Al-Salheen with explanation and benefits
Love and contentment is measured by good deeds and intentions because they are the criteria for Allah’s acceptance of the servant; perhaps a small deed reaps great reward because of the intention behind it and perhaps a big deed reaps little reward because of the intention behind it
Riyadh Al-Salheen with explanation and benefits
One of the proofs Allah supports the servant is the latter’s sincere endeavor to rectify his intention and purify his heart by good deeds.
هدايات لشرح رياض الصالحين